Date: Thu, 12 Jun 2014 10:58:42 -0400 From: Jake Preston Subject: Psychic Detective 41 Psychic Detective 40 By: Jake Preston This is a work of erotic gay fiction, intended for readers who enjoy a murder mystery in which fully developed characters interact sexually and in other ways. Their sexual encounters are sometimes romantic, sometimes recreational, sometimes spiritual, and almost always described explicitly. My attention is equally divided between narrative, character development, and sex scenes. If you don't care for this combination, there are many other excellent "nifty" stories to choose from. And remember that while nifty stories are free, maintaining a website is not. Please think about donating at http://donate.nifty.org/donate.html Writing is usually a solitary avocation, but not necessarily so on nifty.org, where a longer story appears in installments. If my characters and my story grab your attention, you can always intervene with suggestions for improvements. All sincere comments will get a response! Jake, at jemtling@gmail.com * * * * * * Chapter 41 Cancún Arcaño had unfinished business with Jésus, so he volunteered to be his navigator on the three-hour drive to Cancún. They were an hour behind the ambulance, but Xiu kept in touch by cellphone and assured them that Göran was stable and the situation was under control. "Why drive all the way to Cancún when Mérida was so much closer?" Jésus had asked, but Arcaño told him it was all about politics and money. If Göran's wound had been life- threatening the ambulance would have taken him to Mérida. A few minutes later, they got another phone call and this time it was Göran. He had regained consciousness but his voice was subdued: "Hey, buddy, I think I just fainted and the medics overreacted but we're on our way to Cancún." Then Xiu took the phone. He spoke to Arcaño in Spanish so Gön wouldn't understand: "Göran's got two knife-wounds close together. He'll be getting some serious stitches and they've already started him on antibiotics and a pain-killer." Xiu gave Arcaño the address of a family they could stay with. "It's on the poor side of town but it's near one of the beaches and you'll be with a Maya family so you'll be safe." Göran got his stitches at the Hospital General de Cancún and was told that because he had gone unconscious they wanted him to stay for two nights for observation and a continued course of antibiotics. "My insurance is covering everything and that's why they're keeping me here," Göran said, when Xiu and Arcaño and Jésus gathered in his hospital room. "But I've got a male nurse and he's a cute guy so I guess I'll stay." The staff on Göran's floor in the hospital seemed to become more attentive when they realized that he was not without friends in Cancún, or maybe it was because Salvador had called from the Policía and spoke to his doctor and asked for an update about Göran's condition and he mentioned that his inquiries were necessary since Göran had been transported such a long way from Mérida. On the way to the Maya residence in Cancún, they stopped at a SuperMart and Jésus loaded the trunk of the car with groceries, more than were needed but "Our visit should be to their benefit, not to their loss," he said. Xiu explained that their hose was a seventy-year-old man named One-Macaw and his son was Seven-Macaw, a man in his forties. "The old man works in his garden, growing vegetables and flowers. Seven-Macaw works in a hardware store and is handy at repairs around the house. He does home repairs for other people, too, mainly clients he meets at the hardware store." "Does this beach have a name?" Jésus asked Seven-Macaw when they had settled in at the Macaws' modest three-bedroom home. "Playa de los desnudos," Seven-Macaw replied, so the four wrapped towels around their waists and walked to the shore for skinny-dipping, except for One-Macaw who sat in the sand on a lawn-chair and gazed at the others. Jésus surveyed the sea looking for reefs and shoals. Seven- Macaw knew what was on his mind and warned him that they would have to exit the water at dusk. "We don't see sharks often but one shark can bite a man's leg off in two or three seconds. They go for your legs because that's what they see moving under water. Death by shark comes unexpected and instantly." Jésus forgot about the sharks when he wrestled and groped in the water with Arcaño and Xiu. Seven-Macaw seemed reluctant to join them until Jéus dove for his legs and flipped him. After a ducking and a groping hand in his thighs, he proved that a forty-something Maya could get as silly in horseplay as twenty-somethings, and he returned grab-ass for grab-ass with all of them. Then One-Macaw called time and everyone got out of the water. He dared them to walk the Calabash Trail back to the house. Seven-Macaw explained: "There are two trails from our house to the beach. We took the one on the right. The one in the left is called the Calabash Trail. If we take that one, we'll come to a sacred calabash tree. According to legend, it will give us a sign that the Great Spirit has chosen one of us to service the others in our after-hours games." "According to legend," Arcaño replied. "So it might not be true." One-Macaw took the trail to the right and went to the house to prepare dinner. "I've never actually seen a miracle from the Calabash Tree," Seven-Macaw said, "but One-Macaw says that the tree has performed wonders. Let's say there's a fifty-fifty chance that the legend is true. If there's a sign, each one of us would have a one-in-four chance of being chosen. That comes to 12.5, or a one-in-eight chance for each of us to be chosen to host the others for the night." "By that calculation, each of us has a three-in-eight chance of getting lucky," Xiu mused. "So in this game of chance, each of us is three times more likely to get lucky compared to the man in our group who might get chosen as a mariposa by the sacred calabash." "Except for Arcaño," Jésus said. "He's the only one of us who's got something to lose by taking the Calabash Trail." The others were puzzled by Jésus's comment. "Any one of us can veto taking the Calabash Trail, no questions asked," Seven-Macaw said. "Well, as for that, it's time for us to go to dinner," Arcaño said, "so lead the way, Seven- Macaw, and we'll take the adventure." Seven-Macaw led the way up the trail. They came to the sacred calabash, and it looked like any other calabash tree except for a skull suspended from one of its branches, and it swung on a rope at the height of a man. "We must look into the eye-sockets of the skull and say 'calabash'," Seven-Macaw said, and he demonstrated the ritual. For good measure, he said 'calabash' twice. Xiu followed his example and said 'calabash' twide. Arcaño went next, and neither he nor Xiu received a sign from the Calabash Tree. Then it was Jésus's turn. He faced the suspended disembodied skull and said 'calabash'. Nothing happened. Jésus smiled and said 'calabash' louder and a gob of spittle from the skull shot into Jésus's mouth and he thought it tasted more like semen. The first gob of spittle was followed by another that struck his uvula and went down his throat and he was so surprised that he swallowed the rest of it while Seven-Macaw, Arcaño, and Xiu watched in open-mouthed wonder. "Ah, Señores, it seems I've been chosen," Jésus said. "The sacred calabash brings seven years' good luck if you follow through," Seven- Macaw said, "and seven years' bad luck if you don't." "I always keep my promises, but think I just gave the calabash tree a blow-job," Jésus said, looking a little confused. The others ignored his last remark and shook his hand to congratulate him the miracle that he brought forth from the calabash. * * * * * * One-Macaw had prepared a light dinner of chicken burritos, refried beans, guacamole, and Silverado tequila in a Don Carlos battle but he said that he had distilled the tequila himself. The old man developed an interest in Jésus now that he had become part of Calabash Tree legend. Everything about him was noteworthy, even his birthplace in Stockton, California because, as One-Macaw said, it meant that Jésus was an American citizen and also a mexicano who was seeing México for the first time. Jésus talked about his family's nomadic history as farm-workers in fields from central California to eastern Oregon and Idaho and central Washington. He talked about growing up gay and getting bullied as an outsider, a Mexican, a poor farm-worker, and a faggot, in almost all of the various schools he attended. At fifteen he was taunted for being gay by a middle-aged macho farm-worker who said he would make a man out of him by raping him and the rape was so traumatic that Jésus never let another man fuck him after that. His father beat him up for being gay, too, but his brother helped him escape from home and he rode the rails as a hobo on the route parallel to Highway 2 until he reached Superior, Wisconsin, where the owner of Apollo's gave him a job washing dishes and made sure he finished high school. Later he worked at Apollo's as a cook, and then he learned to tend bar and he was so good at it that the owner gave him a one-third partnership so he's stay. (Truth is, the owner was an older man who loved him romantically but was willing to take him as a foster son instead.) One-third partnership wasn't much at the time as Apollo's wasn't a business success, until Jésus got the idea of hosting strip- shows, live music and dancing on Thursdays through Saturdays and sometimes during the week. Then Apollo's became a regular waterhole for gay men and lesbians in the Twin Ports and northern Wisconsin. That's what attracted the scourge of Albino and then he met Göran. To make Göran happy, he signed up for college courses. Göran's encouragement and his own academic success gave him the will-power to get a bachelor's degree. Göran was the only person he knew who told him he had a right to earn a college degree just like the middle-class guys he met in the bar. All this took place in the shadow of Albino the death-angel but now Albino was a shark swimming in the Gulf of México or maybe in the Caribbean. Seven-Macaw and Arcaño and Xiu were moved by Jésus's story and Seven-Macaw offered to release him from the promise of the Calabash Tree. "What I said before about seven years' bad luck, I made that up," Seven-Macaw said. "Just because you made it up don't mean it's untrue," Jésus said. "We were standing on sacred ground when you said it, so it might be true." One-Macaw no longer concerned himself with sexual politics but Seven-Macaw and Xiu looked in his direction when Jésus spoke of sacred space. "The sacred Calabash was there before the First Age and is the Father-Mother of all other calabash trees," One-Macaw said. "It was there in a Time before historical time when there were as yet no people and the seven Death Lords of Xibalba preyed on gods for heart-sacrifice. The skull in the Calabash Tree is the essence of One-Hunahpu. He is the progenitor of all twins and his brother was called Seven- Hunaphu. One day when the twins were making too much noise in the ball-court, the Death Lords summoned them to Xibalba for a ball-game. After the Death-Lords defeated them, they sacrificed them and ate their hearts. During the sacrifice, One Death and Seven Death scrimmaged with the skull of One-Hunahpu and during their scrimmage they kicked the skull so hard that it flew back to earth. They couldn't recover it because it was hidden in the branches of the Calabash. "Time passed and there was a god named Blood-Harvest whose daughter was called Heart-Maiden. Blood-Harvest told her the legend of the Calabash Tree and said that according to legend its fruit was sweet, so Heart-Maiden set out to look for the tree. When she found it and reached for the skull, the skull asked here, 'What do you want with a round bony thing in the fork of a tree?' and she replied, 'However that may be, I do want it'. 'Very well, then, come closer', the skull said, and when she came closer the skull shot saliva into her mouth and she knew right away that she was pregnant with twins. "When Blood-Harvest saw that his daughter was pregnant, he condemned her to death by heart-sacrifice and the seven Death Lords appeared in expectation of a feast. Then Heart-Maiden explained how she got pregnant, and Blood-Harvest changed his mind about sacrifice but it was too late because the Lords of Xibalba were already present. So Heart-Maiden led her father back to the Calabash Tree and they saw growing next to it a cochineal-croton tree whose sap looks like blood. So Blood-Harvest tapped resin from the croton and when it was partly congealed it looked like a heart swimming in a bowl of blood. This he presented to the Lords of Xibalba as a sacrifice. The Death Lords drank it and said they were satisfied. One-Death and Seven-Death divided the congealed part of the resin between them and ate it and then they went blind. This reduced the power of the Death Lords, now that the strongest and the weakest lords were blind, but the world was not yet fit for human habitation because the Lords of Xibalba were still too strong. "Nine months later, Heart-Maiden gave birth to twins and called them Xblanqué and Hunahpu, the sons of One-Hunahpu, and they who were destined to complete a vow of vengeance that One-Hunahpu and Seven-Hunahpu had taken against the Lords of Xibalba. When Xbalanqué and Hunahpu were seven-year-old boys, they found the ball-game equipage of their father and uncle and played and cleared a court for their ball-games. They made so much noise that the Death Lords summoned them to Xibalba but this time the twins got the better of them. By their victory they reduced the power of Death over humans (who had not yet been created), and they altogether abolished the power of the Death Lords over the gods. Reduced to the rank of servants among the gods, the Death Lords were no longer allowed to take part in sacred ball- games. When their power was reduced, the world was fit for human habitation at last." "So why would One-Hunahpu reveal himself now after so many ages?" Xiu wondered. "Perhaps to prove to the Maya that he was still alive," One-Macaw replied. "The Maya have other versions of his legend. According to one version, the Lords of Xibalba hung his skull as a warning to others to keep away from the sacred Calabash. Another version says that owls made off with his head and dropped it in the jungle." "The legends contradict each other, but even so the Maya believe that One-Hunahpu survived while his younger brother perished," Xiu said. Jésus listened to their diplomatic debate and then in occurred to the others that they should listen to him. They looked at him and waited in silence. Then he said, "One-Hunahpu impregnated me to give me strength to impersonate Yuxun-Balam, for this house was built on the ancient Maya place called Ox-Ahul-Eh," and now it was up to Xiu the Maya magician to interpret his words. "'Yuxun-Balam' is a god known as Bird-Jaguar. He had the power of self-decapitation, and once a year he was the first of three gods who sacrificed himself on 'Ox-Ahul-Eh', which means 'Three-Conquests-Stairway'. The Maya had many pyramids that were called by this name, 'Ox-Ahal-Eh', where they sacrificed three war-captives who impersonated gods by killed themselves by means of self-decapitation. The first captive was always an impersonation of Bird- Jaguar, or Yuxun Balam." "Well, as for that, we can't allow Jésus to commit suicide while he tries to cut off his own head," Arcaña said. "There's no danger of that," Xiu assured him. "'Ahul' means 'sacrifice' and 'conquest but it also means 'reawakening' or 'regeneration'. The Yuxun-Balam sacrifice at Ox-Ahal-Eh must have been a ritual intended to renew the world after the drought of winter, just the right ceremony for Spring Equinox. And because the word 'ahul' has so many meanings, Bird-Jaguar can accomplish three 'conquests' by letting his ass get conquered three times. Jésus was too hairy to be an 'indio' but Seven-Macaw said "That's all right, Bird Jaguar, the hair on your chest and your abdomen and your arms and your legs will pass as feathers," and he smoothed his hands over body parts as he named them. He named the jaguar spots, too, as he pinched them: his tits, his navel, a birthmark on his left buttock. "What is Bird-Jaguar supposed to look like anyway?" Jésus asked. "Does it matter? He's a mythological figure. He looks like his impersonator," Seven- Macaw said. He twisted Jésus's right arm behind his back and said: "It's 1542 and the battle of Ichkanzihóo all over again and your name is Francisco de Montejo el Sobrino, nephew of the Conquistador of Mérida. And you're our war-captive you'll be Bird-Jaguar in the Ox-Azul-Eh sacrifice." That's how Jésus became three persons, morphed with Francisco the Nephew and Bird-Jaguar for the Three-Conquests ritual in a revisionist history combined with mythology. His dark uncut purply-veined caralho was prominent in his midsection and the gymnastic tautness of his torso served as a frame that made it look even bigger than it was. "Could you give us a little spreading of the cheeks, Jésus Francisco Bird-Jaguar?" That was Seven-Macaw prompting him. Jésus scooted forward and parted his legs and guided Arcaño's hand to his inner thigh because he didn't want Seven-Macaw to take charge. Arcaño and Xiu each grabbed a foot and spread his legs wide apart and now the dark, dark brown aperture was visibly ensconced in a feathery thicket on two sides. His cleft had been like a deep valley in which his forbidden portal was hidden, but now it that it was smoothed out it seemed an inviting path between two hairy supple mounds of flesh. Jésus fixed his gaze on Arcaño and his eyes told Arcaño to run his fingers along the cleft. His aperture was shut so tight that it matched the size of his urethra which now emerged from pellicular folds as his foreskin retracted, but the aureole around it was a reddish enough shade of brown to match his tits and form a colored triangulation. The earlier triangulation of his tits with his navel, encouraged by the muscled outline of abdomen, formed a Bird-Jaguar glyph like the ones seen in painted Maya sculptures. This was now obscured by Jésus's glans, which covered his navel and, like a sacred spring in the jungle, filled it with bulbourous fluid, but a new triangulation took its place, like one pyramid built atop another as Ox-Ahul-Eh had been. This new triangulation formed a Bird-Jaguar glyph, too, and to One-Macaw it seemed that the second one was the better one, because above it towered the legs of Francisco de Montejo el Sobrino, straightened by Seven-Macaw and Xiu the magician, who held onto his feet to make a V for 'victoria', one of the meanings of 'ahul', and now Arcaño was kneeling between Seven-Macaw and Xiu and his right fuck-finger penetrated Jésus's aperture, up to Arcaño's anterior phalanx and beyond, and the action of his phalanx, a wriggling massage of Jésus's sphincter, loosened the aperture and brought life to it as Jésus's sphincter relaxed and contracted, relaxed and contracted to the patient erotic movements of the Aztec acrobat's penetrating phalanx. The power of motion came not only to Jésus's aperture but to the triangulation as a whole, his anal palpitations being matched by his breasts and his abdomen, which heaved, and his nipples which perked upward while Seven-Macaw and Xiu frotted his underarms and continued to hold his legs in place to make a V. Here is the glyphic sculpture of Bird-Jaguar coming to life, his erogenous zones set in motion and emitting fluids like a stone stele wet with dew in a jungle at dusk or at dawn: the bulbourous pool in his navel; sweat on his brow dripping into his eyes and his eyes welled with tears from the salty perspiration; lips moist with saliva from his tongue; the frothy entanglement of tragus and axillary hair in each armpit. The tragus worked like a love potion on Arcaño, Seven-Macaw, and Xiu, the three indios who succeeded in resurrecting Bird-Jaguar from the depths of mythology and whose trembling cocks now throbbed with lives of their own, quite independent of their bodies, and One-Macaw thought that this scene was an ideal tableau for the 'Ox-Ahul-Eh Codex', a book that he had worked on for years and to which a new chapter would now be added, about how One-Hunahpu in the Calabash Tree brought Bird-Jaguar back to life to renew the 'Three-Conquests' ritual. No words were exchanged. Everyone respected the silence that Jésus required to concentrate on becoming Bird-Jaguar. They communicated with their eyes and with gestures. So when Arcaño held up a lube-tube and offered to lubricate Jésus's culo, he waved it away with his left hand and Arcaño lubed the palpitating culo with spittle instead, and pressed his tongue into it as far as he could, though it didn't get far because Jésus's portal was tight. Arcaño and Seven- Macaw and Xiu wondered if the magic saliva from One-Hunahpu had lubricated his anal canal but that was a mystery known only to Jésus, who said nothing about it, so whether or not this was one of the miracles of One-Hunahpu went unrecorded in One-Macaw's 'Ox-Ahul-Eh Codex'. Arcaño penetrated Jésus to the hilt and Jésus swallowed his groans and then the tears in his eyes were not caused by salty perspiration from his brow. Nevertheless, he freed his feet from the grasp of Seven-Macaw and Xiu and wrapped his legs around Arcaño's thighs. When groans became moans they were the only sounds to be heard while Seven-Macaw and Xiu frotted his tragus-frothy pits and pinched his nips. It was 'u natal ahul', the first conquest, when Arcaño shot his seed into Jéus and when he was spent he straddled Jésus's midsection and sat on his cock and splattered a second load of cum on Jésus's chest and then Seven-Macaw and Xiu spread the semen over his nips like a salve, which was needed because they had pinched his nipples to soreness, but enough of that, for now it was Seven-Macaw's turn in the cockpit. Seven-Macaw knelt between Jésus's legs and spread them wide. He wanted to inspect Jésus's culo, and with a gesture of his index finger and thumb he signaled to Arcaño that his penetration had gotten an anal gape started. Then he signaled another gesture that he would widen the anal gape and they knew that this was possible because Seven-Macaw's dick was bigger than Arcaño's. Seven-Macaw pushed his cock deep into Jésus and then punched-fucked him furiously. The fact that he was middle-aged worked to his advantage, as he could fuck longer before having to cum. He flipped Jésus and fucked from behind and if Jésus thought the punch-fucking was severe, the fuck from behind was like breaking a wild stallion. This was After Seven-Macaw shot his seed into Jésus, they inspected his culo and determined that his anal gape was wider than before, and now Arcaño and Xiu took an interest in this specialized form of eroticism. Xiu didn't need to brag about widening it, because his cock was obviously bigger than the others. He was a gentle giant and entered Jésus slowly, facing him, but then turned him on his side and fucked intercursally. Finally he lay on his back and Jésus straddled his midsection and sat on his cock, facing Xiu at first, and then with his back to him. Then Jésus turned round and faced Xiu again and this time his orgazzed and his jizz spattered Xiu's face and he licked his lips for a taste of it. Xiu mounted Jésus from behind and completed 'u oxal ahul', the third conquest. And then there was no longer a question of triangulation, but of circularity, or rather of a sort of ellipse, when Seven-Macaw, Arcaño, and Xiu examined Jésus's anal gape and saw that it had widened.